The Master of Prayer and Romans 8:3

What the Torah could not do without the Master of Prayer the Torah could do with the Master of Prayer.

What the Torah could not do by itself through the human being due to the weakness of the fallen human being, God did through sending His son with the Torah, that His son, in accordance with the Torah might condemn sin in the flesh and justify the human being in the Torah through him.

Romans 8 KJV
3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:

4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

What the Torah could not do together with the fallen nature of Adam, God sending his own Son in the likeness of the fallen nature of Adam, and for sin, did — through his Son in fulfillment of the Torah.

Romans 8 Youngs Literal Translation
3 for what the law was not able to do, in that it was weak through the flesh, God, His own Son having sent in the likeness of sinful flesh, and for sin, did condemn the sin in the flesh,

4 that the righteousness of the law may be fulfilled in us, who do not walk according to the flesh, but according to the Spirit.

What is it said here that the Torah was to do? It is said here that the Torah was to condemn sin in the flesh. And by implication then it was to establish its own righteousness in the human being. In short, then, due to the weakness of the flesh the Torah was not even able to fully condemn sin in the flesh. And accordingly it was not able to establish its righteousness in the human being.

What does it mean that the Torah should condemn sin in the flesh? This is not to condemn the human being but to condemn sin without condemning the human being. That is, therefore, to establish that the crime is the crime against the Torah and that it has been committed. The crime is condemned. However, it is not the purpose of the Torah to destroy the criminal, but to establish the condemnation of the crime, so that the criminal might be saved from the guilt and power of the crime.

What does it mean that the flesh was weak so that the Torah was not able to accomplish this on its own? The human being in the condition called "the flesh" would not be subject to the truth of the Torah. It could not be. It did not ever fully listen to the Torah, but tried to justify itself against what it thought would be the condemnation of the Torah, and therefore to justify itself in the Torah, against the true testimony of the Torah, which is that the sinful human being is worthy in the end of nothing but death — yet this is because of the unworthiness of sin, whereas the One who gave the Torah desires life for the human being. And this is the full testimony of the Torah. But the flesh, that aspect of the human being subject directly to death for sin, was weak in being overcome by inner shame and the fear of death, and could not hear this full testimony. Therefore it gave itself over in abandonment to sin, or deafened itself entirely to the Torah and did what was right in its own eyes, or continued ceaselessly to hope in finding some way to justify itself in the Torah. And so there was not one righteous human being who repented perfectly in the Torah, hearing perfectly its testimony. It was then that God sent His Son and established beyond all defense the condemnation of sin in the flesh, that the righteousness of the Torah might be fulfilled in those brought into his Spirit, who walk in the Spirit and not in the flesh.

Where do we see this very teaching from the Torah itself?

Exodus 32
9 …The LORD said to Moses, "I have seen this people, and behold, they are an obstinate people.

10 "Now then let Me alone, that My anger may burn against them and that I may destroy them; and I will make of you a great nation."

11 Then Moses entreated the LORD his God, and said, "O LORD, why does Your anger burn against Your people whom You have brought out from the land of Egypt with great power and with a mighty hand?

And:

Deuteronomy 9
13 …"The LORD spoke further to me, saying, 'I have seen this people, and indeed, it is a stubborn people.

14 Let Me alone, that I may destroy them and blot out their name from under heaven; and I will make of you a nation mightier and greater than they.'

15 "So I turned and came down from the mountain while the mountain was burning with fire, and the two tablets of the covenant were in my two hands.…

For this is understandable in that it can be seen that Moshe recognized that Hashem would certainly keep His covenant with Avraham, Isaac and Jacob and save Israel as His people, as He brought them up out of Egypt and gave them His Torah, so He would bring them into the Land of Testimony. Therefore Moshe knew that Hashem's covenant was made so as to be dependent upon a Tzaddik from below praying and beseeching Him for the forgiveness of His people, Israel. Accordingly, he knew that if he prayed then for Israel his prayer would be heard. For the covenant was certain that Hashem would Himself provide that Tzaddik who would pray from below for Israel when Hashem would be prepared to destroy them altogether and the prayer of that Tzaddik would be heard.

Now this is the prayer of one who incarnates the Torah itself, so that it is heard not only Above but also Below that it is the Torah that pleads for Israel and does not condemn the children of Avraham, Isaac and Jacob.